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You might be interested in the Japanes Zen Buddhist perspective on time and space (bolds are mine):

[...] the Zen person rides on the rhythm of living nature. That is, “here and now” is one experience (and hence “not two”), and for this reason they should be designated as “here-now.”

In living this integrated, living space-time, Zen does not understand time to be a quantifiable (the move prepared by Aristotle’s understanding of time as the measurement between before and after) and homogeneously punctuated unit (i.e., the clock time of natural science). Nor does it conceive of it as a linear progression from past to future through the present, although it does not exclude them insofar as they are useful for everyday life. The negation of the linear idea of time also includes the negation of the idea of time as symmetrical and reversible, because in the Zen experience of space-time, a teleological intentionality, an “in order that,” is absent. Yet Zen does not accept time as a “fleeting image of eternity” (as in Plato). Zen understands time to be living. According to Zen, theories of time built through conceptual abstraction are distanced and separate from the immediacy of “here-now.”

Which leads, among other philosophical concepts you can find in the SEP article, to each of those seeemingly uninteresting or unfulfilling experiences in every day life being one and the same in importance for the all-aware Zen follower:

In short, Zen freedom designates a term of achievement [italics in the original]. What Zen says about freedom of action has an implication for every action people perform in daily life, from the simple act of opening a door to the magnificent play of a great athlete or performer of any kind. In them, Zen contends however, the spirituality of a performer must be expressed. Zen extends an invitation to all of us to act in this way, so that our quality of life will be enhanced with a sense of satisfaction and fulfillment, free from stress and anxiety.

I am not one of them, though, so cannot speak from personal experience, but I would be surprised to find any Western philosopher trating this issue in more depth than the Zen tradition itself.

You might be interested in the Japanes Zen Buddhist perspective on time and space (bolds are mine):

[...] the Zen person rides on the rhythm of living nature. That is, “here and now” is one experience (and hence “not two”), and for this reason they should be designated as “here-now.”

In living this integrated, living space-time, Zen does not understand time to be a quantifiable (the move prepared by Aristotle’s understanding of time as the measurement between before and after) and homogeneously punctuated unit (i.e., the clock time of natural science). Nor does it conceive of it as a linear progression from past to future through the present, although it does not exclude them insofar as they are useful for everyday life. The negation of the linear idea of time also includes the negation of the idea of time as symmetrical and reversible, because in the Zen experience of space-time, a teleological intentionality, an “in order that,” is absent. Yet Zen does not accept time as a “fleeting image of eternity” (as in Plato). Zen understands time to be living. According to Zen, theories of time built through conceptual abstraction are distanced and separate from the immediacy of “here-now.”

Which leads, among other philosophical concepts you can find in the SEP article, to each of those seeemingly uninteresting or unfulfilling experiences in every day life being one and the same in importance for the all-aware Zen follower:

In short, Zen freedom designates a term of achievement [italics in the original]. What Zen says about freedom of action has an implication for every action people perform in daily life, from the simple act of opening a door to the magnificent play of a great athlete or performer of any kind. In them, Zen contends however, the spirituality of a performer must be expressed. Zen extends an invitation to all of us to act in this way, so that our quality of life will be enhanced with a sense of satisfaction and fulfillment, free from stress and anxiety.

I am not one of them, though, so cannot speak from personal experience, but I would be surprised to find any Western philosopher treating this issue in more depth than the Zen tradition itself.

You might be interested in Japanes Zen Buddhist perspective on time and space (bolds are mine):

[...] the Zen person rides on the rhythm of living nature. That is, “here and now” is one experience (and hence “not two”), and for this reason they should be designated as “here-now.”

In living this integrated, living space-time, Zen does not understand time to be a quantifiable (the move prepared by Aristotle’s understanding of time as the measurement between before and after) and homogeneously punctuated unit (i.e., the clock time of natural science). Nor does it conceive of it as a linear progression from past to future through the present, although it does not exclude them insofar as they are useful for everyday life. The negation of the linear idea of time also includes the negation of the idea of time as symmetrical and reversible, because in the Zen experience of space-time, a teleological intentionality, an “in order that,” is absent. Yet Zen does not accept time as a “fleeting image of eternity” (as in Plato). Zen understands time to be living. According to Zen, theories of time built through conceptual abstraction are distanced and separate from the immediacy of “here-now.”

Which leads, among other philosophical concepts you can find in the SEP article, to each of those seeemingly uninteresting or unfulfilling experiences in every day life being one and the same in importance for the all-aware Zen follower:

In short, Zen freedom designates a term of achievement [italics in the original]. What Zen says about freedom of action has an implication for every action people perform in daily life, from the simple act of opening a door to the magnificent play of a great athlete or performer of any kind. In them, Zen contends however, the spirituality of a performer must be expressed. Zen extends an invitation to all of us to act in this way, so that our quality of life will be enhanced with a sense of satisfaction and fulfillment, free from stress and anxiety.

I am not one of them, though, so cannot speak from personal experience, but I would be surprised to find any Western philosopher trating this issue in more depth than the Zen tradition itself.

You might be interested in the Japanes Zen Buddhist perspective on time and space (bolds are mine):

[...] the Zen person rides on the rhythm of living nature. That is, “here and now” is one experience (and hence “not two”), and for this reason they should be designated as “here-now.”

In living this integrated, living space-time, Zen does not understand time to be a quantifiable (the move prepared by Aristotle’s understanding of time as the measurement between before and after) and homogeneously punctuated unit (i.e., the clock time of natural science). Nor does it conceive of it as a linear progression from past to future through the present, although it does not exclude them insofar as they are useful for everyday life. The negation of the linear idea of time also includes the negation of the idea of time as symmetrical and reversible, because in the Zen experience of space-time, a teleological intentionality, an “in order that,” is absent. Yet Zen does not accept time as a “fleeting image of eternity” (as in Plato). Zen understands time to be living. According to Zen, theories of time built through conceptual abstraction are distanced and separate from the immediacy of “here-now.”

Which leads, among other philosophical concepts you can find in the SEP article, to each of those seeemingly uninteresting or unfulfilling experiences in every day life being one and the same in importance for the all-aware Zen follower:

In short, Zen freedom designates a term of achievement [italics in the original]. What Zen says about freedom of action has an implication for every action people perform in daily life, from the simple act of opening a door to the magnificent play of a great athlete or performer of any kind. In them, Zen contends however, the spirituality of a performer must be expressed. Zen extends an invitation to all of us to act in this way, so that our quality of life will be enhanced with a sense of satisfaction and fulfillment, free from stress and anxiety.

I am not one of them, though, so cannot speak from personal experience, but I would be surprised to find any Western philosopher trating this issue in more depth than the Zen tradition itself.

You might be interested in Japanes Zen Buddhist perspective on time and space (bolds are mine):

[...] the Zen person rides on the rhythm of living nature. That is, “here and now” is one experience (and hence “not two”), and for this reason they should be designated as “here-now.”

In living this integrated, living space-time, Zen does not understand time to be a quantifiable (the move prepared by Aristotle’s understanding of time as the measurement between before and after) and homogeneously punctuated unit (i.e., the clock time of natural science). Nor does it conceive of it as a linear progression from past to future through the present, although it does not exclude them insofar as they are useful for everyday life. The negation of the linear idea of time also includes the negation of the idea of time as symmetrical and reversible, because in the Zen experience of space-time, a teleological intentionality, an “in order that,” is absent. Yet Zen does not accept time as a “fleeting image of eternity” (as in Plato). Zen understands time to be living. According to Zen, theories of time built through conceptual abstraction are distanced and separate from the immediacy of “here-now.”

Which leads, among other philosophical concepts you can find in the SEP article, to each of those seeemingly uninteresting or unfulfilling experiences in every day life being one and the same in importance for the all-aware Zen follower:

In short, Zen freedom designates a term of achievement [italics in the original]. What Zen says about freedom of action has an implication for every action people perform in daily life, from the simple act of opening a door to the magnificent play of a great athlete or performer of any kind. In them, Zen contends however, the spirituality of a performer must be expressed. Zen extends an invitation to all of us to act in this way, so that our quality of life will be enhanced with a sense of satisfaction and fulfillment, free from stress and anxiety.

I am not one of them, though, so cannot speak from personal experience.

You might be interested in Japanes Zen Buddhist perspective on time and space (bolds are mine):

[...] the Zen person rides on the rhythm of living nature. That is, “here and now” is one experience (and hence “not two”), and for this reason they should be designated as “here-now.”

In living this integrated, living space-time, Zen does not understand time to be a quantifiable (the move prepared by Aristotle’s understanding of time as the measurement between before and after) and homogeneously punctuated unit (i.e., the clock time of natural science). Nor does it conceive of it as a linear progression from past to future through the present, although it does not exclude them insofar as they are useful for everyday life. The negation of the linear idea of time also includes the negation of the idea of time as symmetrical and reversible, because in the Zen experience of space-time, a teleological intentionality, an “in order that,” is absent. Yet Zen does not accept time as a “fleeting image of eternity” (as in Plato). Zen understands time to be living. According to Zen, theories of time built through conceptual abstraction are distanced and separate from the immediacy of “here-now.”

Which leads, among other philosophical concepts you can find in the SEP article, to each of those seeemingly uninteresting or unfulfilling experiences in every day life being one and the same in importance for the all-aware Zen follower:

In short, Zen freedom designates a term of achievement [italics in the original]. What Zen says about freedom of action has an implication for every action people perform in daily life, from the simple act of opening a door to the magnificent play of a great athlete or performer of any kind. In them, Zen contends however, the spirituality of a performer must be expressed. Zen extends an invitation to all of us to act in this way, so that our quality of life will be enhanced with a sense of satisfaction and fulfillment, free from stress and anxiety.

I am not one of them, though, so cannot speak from personal experience, but I would be surprised to find any Western philosopher trating this issue in more depth than the Zen tradition itself.